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提多书生命读经 · 第4篇

嘱咐奴仆在奴役的社会制度中，要行得好

Charging Slaves to Behave Well in the Social System of Slavery
1读经：提多书二章九至十五节。在提多书里，保罗在关于召会生活，家庭生活，奴仆在奴役社会制度中的行为，以及圣徒与政府的关系上给与教导。第一章主要的是论到召会生活。关于召会生活，保罗在该章说到两个要点：召会的行政，以及在召会中正确的教导。召会的行政建立在正确的长老职分上，召会中的教导是基于使徒健康的教训。这健康的教训吞灭每一种宗教道理，尤其是犹太教和智慧派学说，以及各种不同的教训。我们若要有健康且秩序井然的召会生活，召会里就必须有正确的行政，以及照著使徒职事的健康教训。
1Scripture Reading: Titus 2:9-15 In the book of Titus Paul gives instructions concerning the church life, the family life, the behavior of slaves in the social system of slavery, and the saints’ relationship with the government. Chapter one mainly deals with the church life. Regarding the church life, Paul covers two main points in this chapter: the government of the church and the proper teaching in the church. The church’s government is built upon the proper eldership, and the teaching in the church is based on the healthy teaching of the apostles. This healthy teaching swallows up every kind of ism, in particular Judaism and Gnosticism, and every type of differing teaching. If we would have a church life which is healthy and in good order, there must be in the church the proper administration and healthy teaching according to the ministry of the apostles
2在二章一至八节，保罗说到有秩序的人性生活。尤其他说到家庭生活。这八节给我们神圣生命里正确人性生活的根基。我们在主的恢复里应当过这样的人性生活。为著耶稣的见证，我们需要最高的人性生活，就是照著神所赐给我们的神圣生命活出的生活。藉著神圣的生命，我们需要有达到最高标准的人性生活。在我们的生活中，我们该有耶稣的人性。我们该渴望有我们所相信、所事奉并尊荣之基督的荣耀见证。这样，我们就是照耀的金灯台。这是我们关于人性生活的宣告。保罗说过召会生活和家庭生活以后，接著嘱咐奴仆在奴役的社会制度中，要行得好。（二9～15。）保罗当然不赞同奴隶制度。然而，他这位神所指派的教师，且具有属灵眼光的人，并没有去摸既存的社会制度。他若那么作，就会给读者印象，他是社会改革者，而不是神经纶的教师，福音的使者。保罗与社会制度的改革没有牵连。反之，他教导奴仆需要照著人格的最高标准而行。奴仆在他们的人性生活中，要有耶稣生命的绝佳见证。
2In 2:1-8 Paul speaks concerning an orderly human life. In particular, he speaks of the family life. These eight verses give us the foundation of a proper human life in the divine life. We in the Lord’s recovery should live such a human life. For the testimony of Jesus we need the highest human life, a life lived out according to the divine life given to us by God. By the divine life we need to have a human life that reaches the highest standard. In our living we should be Jesusly human. We should aspire to have a glorious testimony of the Christ in whom we believe and whom we serve and honor. Then we shall be a shining, golden lampstand. This is our declaration concerning human living. After speaking of the church and of the family life, Paul goes on to charge the slaves to behave well in the social system of slavery (2:9-15). Certainly Paul did not agree with the system of slavery. However, as a teacher appointed by God and as one with spiritual insight, he did not touch the existing social system. If he had done so, he would have given others the impression that he was a social reformer and not a teacher of God’secon o my, a herald of the good news. Paul did not involve himself with reformation of the social system. On the contrary, he gave instructions to slaves concerning the need to behave according to the highest standard of human character. The slaves were to have an excellent testimony of the life of Jesus in their human living.
3保罗若倡导废除奴隶制度，就会被读他书信的人视为社会改革者。那会混淆保罗那在任何一种社会制度中，在为人生活里，活出基督神圣生命的教训。为了保证亮光毫无拦阻的照耀，保罗只字不题改正或改革社会制度的事。主耶稣在地上时，没有摸社会制度。反之，祂在罗马帝国主义者控制之下的国家，过著道地犹太人的生活。主耶稣生在该撒亚古士督的期间。祂受审问的时候，判决是由犹太总督本丢彼拉多宣布的。主耶稣对彼拉多说，『我的国不属这世界。』（约十八36。）主的国不是属地的，在性质上是属天的。为这缘故，主耶稣在地上时，没有对付社会制度或任何属地的政府。保罗表现同样的态度。他没有试图改革罗马的社会制度。
3If Paul had advocated the annulment of the system of slavery, he would have been regarded as a social reformer by those who read his Epistles. That would have obscured Paul’ste aching concerning the living out of Christ’s divine life in our human living in the midst of any kind of social system. In order to guarantee that the light would shine without hindrance, Paul did not say a word about the social system in the way of correcting it or reforming it. When the Lord Jesus was on earth, He did not touch the social system. Instead, He lived as a typical Jew in a country under the control of the Roman imperialists. The Lord Jesus was born during the time of Caesar Augustus. At the time of His trial, judgment was pronounced upon Him by Pontius Pilate, governor of Judea. The Lord Jesus said to Pilate, “My kingdom is not of this world” (John 18:36). The Lord’skin gdom was not earthly; it was heavenly in nature. For this reason, when He was on earth, the Lord Jesus did not deal with the social system or with any earthly government. Paul displayed the same attitude. He did not try to reform the Roman social system.
4保罗写提多书时，好些奴仆成了在基督里的信徒。照著民法，奴仆没有权利。主人能给奴仆烙印，好像他是马或骡一样。不仅如此，主人能合法的将奴仆处死。何等可怕的制度！当然，神完全反对这样的社会制度，因为这完全违反人在祂创造里的地位。保罗当然不赞同这邪恶的社会制度；但他没有试图改革，却嘱咐奴仆在其中行得好，照著主耶稣人性的标准活在其中。甚至在这样不公平的社会制度中间，基督徒也能活出有最高人性标准的生活。这是何等的见证！今天无论有些社会制度多糟，也没有一个像罗马帝国的奴隶制度那样糟。圣徒们在那种社会制度之下过著耶稣那样的人性生活，乃是神圣生命奇妙的见证。像动物一样被买来并烙印的奴仆，能照著最高的标准见证神圣的生命，乃是神的智慧。有些人批评保罗没有试图改革社会制度。然而，我们晓得保罗是用最糟的社会制度作为机会，嘱咐信徒在其中过耶稣那样的人性生活。圣徒们若能在想像得出最糟的社会制度之下，过这样的人性生活，那么我们就该能在今天任何一种景况中过这样的生活。赞美主，藉著神圣的生命，我们甚至在最糟的社会制度之下也能有最高的人性生活！
4When the Epistle of Titus was written, a number of slaves had become believers in Christ. According to civil law. a slave had no rights. A master could brand a slave as if he were a horse or a mule. Furthermore, a master could legally put a slave to death. What a dreadful system! To be sure, God was utterly opposed to such a social system, for it was altogether contrary to the place of man in His creation. Paul certainly did not approve of this evil social system. But instead of trying to reform it, he charged the slaves to behave well in it, to live in it according to the standard of the humanity of the Lord Jesus. Even in the midst of such an unjust social system, Christians could live out a life with the highest standard of humanity. What a testimony this is! No matter how bad certain social systems may be today, none are as bad as the system of slavery in the Roman Empire. For the saints to live a Jesusly human life in that kind of social system was a marvelous testimony of the divine life. It was God’s wisdom that a slave, bought and branded like an animal, could testify of the divine life according to the highest standard. Some have criticized Paul for not trying to reform the social system. We realize, however, that Paul used the worst social system as an opportunity to charge the believers to live a Jesusly human life in the midst of it. If the saints could live such a human life in the worst social system imaginable, then we should be able to live such a life in any kind of circumstances today. Praise the Lord that by the divine life we can have the highest human living even in the worst social system!
壹 对奴仆的嘱咐
I. THE CHARGE TO THE SLAVES
5在提多书二章九至十节保罗说，『劝奴仆要凡事服从自己的主人，讨他们的喜欢，不可顶撞他们，不可私拿东西，却要显为绝对优良可信，好使我们救主神的教训在凡事上都得光荣。』这里的奴仆不是指仆人，乃是指像牛马一样，从市场上买来的奴隶。保罗嘱咐他们要凡事服从自己的主人。他们没有选择，也无可争辩。不仅如此，奴仆不可私拿东西；反之，他们要显为绝对优良可信。这里的可信意即忠诚，可靠。这样，他们就会使我们救主神的教训得光荣。光荣，或美饰。与提前二章九节之妆饰同。奴仆的忠信能成为我们救主神教训的美饰。神的教训竟然能从奴仆的行为得到光荣！
5In verses 9 and 10 Paul says, “Slaves are to be subject to their own masters in all things, to be well pleasing, not contradicting, not pilfering, but showing all good faith that they may adorn the teachings of our Savior God in all things.” The slaves here are not servants, but bondslaves bought in the market like oxen and horses. Paul charges them to be subject to their own masters in all things. They had no choice, and there was to be no argument. Moreover, the slaves were not to pilfer. On the contrary, they were to show all good faith. Faith here means fidelity, trustworthiness. In this way they would adorn the teachings of our Savior God. The faithfulness of a bondslave can be the ornament of the teaching of God our Savior. He would even accept adornment from bondslaves
6在提多书二章五节保罗嘱咐年轻妇人要过这样的生活，『免得神的话被毁谤。』在十节他正面的说到使我们救主神的教训得光荣。我们的日常生活对我们所接受的教训该是美饰。我们若照著使徒健康的教训而活，就会藉著我们的生活使这些教训得光荣。我们若对耶稣那样的人性生活有明亮的见证，我们的邻居就会晓得我们是真基督徒。他们会承认我们的生活是我们在主的恢复里所接受之教训的美饰。我们的生活方式不但该与别人的不同，也该是更高、更可敬的。别人甚至可能渴望跟从我们，因为他们观察到我们日常生活的崇高标准。他们可能想要学习，他们自己如何能有这样的生活。保罗在十节说到『我们救主神』。我们的救主不仅是基督，更是化身在基督里的三一神，如十三节所指明的。我们这样的一位救主神不仅渴望拯救我们，也渴望教导我们完全认识真理。（提前二4。）因此，提多书二章十节题到我们救主神的教训，这教训能为那最卑贱的人经过祂恩典的拯救而变化的品性所美化，光荣。
6In 2:5 Paul charges the young women to live in such a way that “the word of God may not be blasphemed.” In 2:10 he speaks positively of adorning the teaching of our Savior God. Our daily living should be a beautiful adornment to the teaching we have received. If we live according to the healthy teaching of the apostles, we shall adorn these teachings by our living. If we have a bright testimony of a living which is Jesusly human, our neighbors will realize that we are genuine Christians. They will confess that our living is the adornment of the teachings we have received in the Lord’s recovery. We should live not only in a way that is different from that of others, but in a way that is higher and more respectable. Others may even desire to follow us, because they have observed the high standard of our daily life. They may seek to learn how they can have such a life themselves. In 2:10 Paul speaks of “our Savior God.” Our Savior is not only Christ, but God Triune embodied in Christ, as indicated in verse 13. Our Savior God desires not only to save us, but also to teach us the full knowledge of the truth (1 Tim. 2:4). Hence, there is the teaching of our Savior God, which may be adorned, beautified, by the transformed character of the most vile persons saved by His grace.
贰 神的恩典
II. THE GRACE OF GOD
7十一节开始于『因为』这小小的辞，指明以下解释奴仆怎么可能有照著神标准的人性生活。十一至十四节是神救恩经纶显著的摘要。使徒以此作为他在一至十节劝勉的原因。
7Verse 11 begins with the little word for, indicating that what is to follow explains how it is possible for slaves to have a human living according to God’s standard. Verses 11 through 14 give us a remarkable summary of the economy of God’ss alvation. The apostle uses this as a reason for his exhortations in verses 1 through 10
8十一节说，『因为神救万人的恩典，已经显现出来。』神的恩典实际上就是神自己在基督里作我们的一切，给我们享受。这恩典在神救恩的经纶里，扮演最重要的角色。恩典是藉著基督来的。（约一17。）这恩典是在永远里赐给了我们，（提后一9，）但在旧约里是隐藏的，到了新约藉著基督第一次显现，才显现出来，（10，）将救恩带给万人，就是犹太人和外邦人。神永远的恩典，拯救的恩典，是在基督里所命定的，为将祂的救恩，就是完全的救恩，包含赦罪、称义、和好、救赎、重生、圣别、变化并模成带给我们；并将我们赎回归神；且将祂的生命分赐给我们；还将我们带进与祂生机的联结里，以完成祂永远的定旨。在提多书二章十二节保罗说，神的恩典教导我们『弃绝不敬虔和属世的情欲，好在今世过自守、公义、敬虔的生活』。属世的情欲指在这世上得满足、喜悦的情欲。不敬虔是不彰显神，属世的情欲是彰显我们的肉体。这二者都该弃绝，使我们过彰显神和约束肉体的生活。过自守的生活，即过谨慎、自约的生活。自守是对我们自己，公义是对别人，敬虔是对神。
8Verse 11 says, “For the grace of God has appeared, bringing salvation to all men.” The grace of God is actually God Himself in Christ as everything to us for our enjoyment. This grace plays the most important role in the economy of God’ss alvation. Grace came through Christ (John 1:17). It was given to us in eternity (2 Tim. 1:9), but was hidden in the Old Testament. It appeared in the New Testament through the first appearing of Christ (2 Tim. 1:10), bringing salvation to all men, both Jews and Gentiles. The eternal grace of God, the saving grace, was destined in Christ to bring to us His salvation, the complete salvation which includes forgiveness, justification, reconciliation, redemption, regeneration, sanctification, transformation, and conformation. The eternal grace of God was also destined to redeem us back to God, to impart His life to us, and to bring us into an organic union with Him for the fulfillment of His eternal purpose. In verse 12 Paul says that the grace of God is training us that, “denying ungodliness and worldly lusts, we should live soberly and righteously and godly in the present age.” Worldly lusts are lusts that find their gratification in this world. Ungodliness is the failure to express God; worldly lusts are the expression of our flesh. Both of these should be denied that we may live a God-expressing and flesh-restricting life. To live soberly is to live discreetly, in a way of self-restriction. Soberly is in regard to ourselves; righteously, to others; and godly, to God
9神的恩典教导我们过自守、公义、敬虔的生活。这要求我们弃绝不敬虔和属世的情欲。不敬虔就是不彰显神的生活。我们不该与不彰显神的生活有任何关系。不仅如此，凡将我们引诱或吸引到属地事物的，我们都该放弃。我们该弃绝不敬虔和属世的情欲，过著对自己自守，对别人公义，对神敬虔的生活。
9By the grace of God we are being trained to live soberly, righteously, and godly. This requires that we deny ungodliness and worldly lusts. Ungodliness is a living which does not express God. We should not have anything to do with the life that fails to express God. Furthermore, we should abandon whatever attracts us to earthly things or draws us to them. Forsaking ungodliness and worldly lusts, we should live a life which is sober toward ourselves, righteous toward others, and godly toward God
10在十三节保罗继续说，『等候那有福的盼望，就是至大的神和我们的救主，耶稣基督之荣耀的显现。』我们要切望等候那凭信所接受的。照十三节看，我们在等候那有福的盼望，乃是基督在祂荣耀里的显现。基督的显现要带我们进入完满的儿子名分，就是我们的身体得赎，使我们得享神儿女之荣耀的自由，我们得救乃是为此。（罗八21～25。）这就是永远生命的盼望，（多一2，）永远福分的盼望，在三一神永远的生命里有福的盼望；保罗成为使徒就是基于这盼望。
10In verse 13 Paul continues, “Awaiting the blessed hope, even the appearing of the glory of the great God and our Savior, Christ Jesus.” We are to await expectantly what is accepted in faith. According to verse 13, we are awaiting the blessed hope, which is the appearing of Christ in His glory. The appearing of Christ will bring us into full sonship, that is, the redemption of our body, that we may enjoy the freedom of the glory of the children of God for which we have been saved (Rom. 8:21-25). This is the hope of eternal life (Titus 1:2), a hope of eternal blessing, a blessed hope in the eternal life of the Triune God, based upon which Paul became an apostle.
11在二章十三节，保罗说到至大之神的荣耀，就是那已经赐给了子，（约十七24，）并且我们这些神的众子，也要被带进其中（来二10）之父的荣耀。（太十六27。）神在万世以前，凭祂的智慧豫定我们要得著这荣耀；（林前二7；）全般恩典的神也已呼召我们，拯救我们进入这永远的荣耀。（彼前五，提后二10。）这重大的荣耀，是极尽超越且永远的，（林后四17，）我们要因这荣耀而得荣。（罗八17，30。）基督，我们至大的神和救主这荣耀的显
11In verse 13 Paul speaks of the glory of the great God; that is the glory of the Father (Matt. 16:27) which has been given to the Son (John 17:24) and into which we, as the many sons of God, will be brought (Heb. 2:10). Unto this glory God by His wisdom has ordained us before the ages (1 Cor. 2:7), and into this eternal glory the God of all grace has called us and saved us (1 Pet. 5:10; 2 Tim. 2:10). The weight of this glory is eternal (2 Cor. 4:17), and with it we shall be glorified (Rom. 10 8:17, 30). The appearing of this glory of Christ, our great God and Savior, is the blessed hope which we are awaiting.
12现，乃是我们所等候那有福的盼望。
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13在提多书二章十三节，保罗说到『至大的神和我们的救主，耶稣基督』。历代以来，对于这不平凡、奇妙且超绝的神圣名称，有两派解释：（一）指两个人位，神和基督；（二）只有一个人位，耶稣基督是至大的神，也是我们的救主，因而明言基督的神格。我们宁肯选择第二种解释。这符合基督出生时所启示的两个神圣名称：耶稣│耶和华救主，和以马内利│神与我们同在。（太一21～23。）我们的主不仅是我们的救主，也是神；并且不仅是神，还是至大的神，祂在性情、荣耀、权柄、能力、作为、爱、恩、以及一切神圣的属性上，都是至大的。提前二章五节启示祂是人，这里启示祂是至大的神。祂是人，也是神。祂在神圣的荣耀里显现，不仅为拯救祂的子民进入祂永远的国，也为将他们带进神永远的荣耀。（来二10，彼前五10。）因此，祂在荣耀里的显现，乃是我们有福的盼望。
13In verse 13 Paul speaks of “the great God and our Savior, Christ Jesus.” Through the centuries there have been two schools of interpretation regarding this remarkable, marvelous, and excellent sacred and divine title. According to one school, two Persons are indicated, God and Christ. According to the other school, there is but one Person, Christ Jesus being the great God and our Savior, thus asserting the deity of Christ. We prefer the second, with a comma after Savior. This corresponds to the two sacred titles revealed at the birth of Christ: Jesus, Jehovah the Savior, and Emmanuel, God with us (Matt. 1:21-23). Our Lord is not only our Savior, but also God, and not merely God, but the great God, the God who is great in nature, in glory, in authority, in power, in deed, in love, in grace, and in every divine attribute. In 1 Timothy 2:5 our Lord is revealed as a man; here, as the great God. He is both man and God. His appearing in His divine glory will be not only for saving His people into the kingdom age, but also for the judgment of the entire world, that He may bring the kingdom of God to this earth. Hence, His appearing in His glory is the blessed hope
14主显现的时候我们会不会喜乐，在于我们今天的基督徒生活。根据马太二十五章，所有主的仆人在祂来时都要向祂交账。对有些人主会说，『好，良善又忠信的奴仆，你在不多的事上既是忠信的，我要把许多事派你管理；进来享受你主人的快乐。』（21。）但主会责备一些人是又恶又懒的奴仆。（26。）又恶又懒的奴仆不是不信者或假信徒。若不是在主里的真信徒怎么可能从祂领受一他连得，假信徒又如何能在空中主的审判台前遇见祂？这样的事是不可能的。这里所说的，只是真信徒。
14Whether or not we shall be happy at the time of the Lord’s appearing depends on our living as Christians today. According to Matthew 25, all the Lord’s servants will give an account to Him a tHis coming. To some the Lord will say, “Well done, good and faithful slave; you were faithful over a few things, I will set you over many things; enter into the joy of your Lord” (Matt. 25:21). But others the Lord will rebuke as evil and slothful slaves (v. 26). The evil and slothful slave is not an unbeliever or a false believer. How could someone who is not a genuine believer in the Lord receive a talent from Him, and how could a false believer meet the Lord at His judgment seat in the air? Such things are impossible. Only genuine believers are spoken of here
15今天许多基督徒在主来的时候，会发觉自己在可悲的光景里。他们不会得主称赞，反而会受祂责备。哦，今天基督徒中间何等肤浅！许多人被一些主要来的肤浅教训麻醉了。他们对于论到神经纶的健康教训是无心的。因为他们被麻醉了，他们就想像在主显现时，他们和主会没有问题。他们似乎不知道，照著保罗在提后四章八节的话，主会显现为公义的审判者。那时候，许多基督徒会从主听见非常清明的话。然而，我宁愿今天从祂听见清明的话。主恢复里的职事与今天基督徒中间许多的传讲不同之处，在于这里没有裹著糖衣的教训。相反的，这职事将清明的信息释放给众圣徒。在提多书二章十四节保罗说，基督『为我们舍了自己，要赎我们脱离一切的不法，并洁净我们，归祂自己成为独特的子民，作祂特有的产业，热心行善』。主为我们舍了自己，是为著我们，不是代替我们。赎指用代价买。（林前六20，彼前一18～19，提前二。）基督为我们舍了自己，不仅要赎我们脱离一切的不法，并且洁净我们，归祂自己成为独特的子民，作祂特有的产业。独特的子民，作祂特有的产业，取自旧约的说法，（申七6，十四2，二六18，）指神自己所特有的子民，作祂的奇珍，（出十九5│和合本之子民，原文意奇特的所有物，
15Many of today’s Christians will find themselves in a sorrowful situation at the time of the Lord’s coming. Instead of being commended by the Lord, they will be rebuked by Him. Oh, the superficiality among Christians today! Many have been drugged by superficial teachings concerning the Lord’s coming. They do not have a heart for the healthy teachings regarding God’s economy. Because they have been drugged, they imagine that they will have no problems with the Lord at the time of His appearing. They do not seem to realize that, according to Paul’s word in 2 Timothy 4:8, the Lord will appear as the righteous Judge. At that time, a great many Christians will hear a very sobering word from the Lord. However, I prefer to hear a sobering word from Him today. In contrast to much of the preaching among Christians today, the ministry in the Lord’s recovery does not present sugar-coated teachings. On the contrary, sobering messages are given to the saints. In verse 14 Paul says that Christ “gave Himself for us, that He might redeem us from all lawlessness and purify to Himself a people for His own possession, zealous of good works.” The words “for us” here mean on our behalf. They do not mean instead of us. To redeem means to buy with a price (1 Cor. 6:20; 1 Pet. 1:18-19; 1 Tim. 2:6). Christ gave Himself for us not only that He might redeem us6 from all lawlessness, but also purify to Himself a people for His own possession. A people for His possession are a peculiar people. This expression is borrowed from the Old Testament (Deut. 7:6; 14:2; 26:18) and denotes a people privately possessed by God as His peculiar treasure (Exo. 19:5), His own possession (1 Pet. 2:9).
16奇珍，）祂自己的产业。（彼前二9。）
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参 使徒对提多的嘱咐
III. THE APOSTLE’S CHARGE TO TITUS
17提多书二章十五节有使徒对提多的嘱咐：『这些事你要讲说，也要用各等权柄劝勉人、责备人；不可叫人轻看你。』保罗所说的『这些事』，是指一至十四节中一切的事。提多受嘱咐要讲说这些事，也要用各等权柄劝勉人、责备人。权柄，直译，命令。『用各等权柄』是形容『劝勉人』和『责备人』。用各等权柄劝勉人、责备人，就是在各方面用权柄的话，命令式的劝告人、指责人，如同命令人一样。
17In verse 15 we have the apostle’s charge to Titus: “These things speak, and exhort and reprove with all authority. Let no one despise you.” By “these things” Paul means all the things in verses 1 through 14. Titus was charged to speak these things and to exhort and reprove with all authority. Authority here also means imperativeness. The literal meaning of the Greek word is command. With all authority modifies both exhort and reprove. To exhort and reprove with all authority is to advise and rebuke imperatively with words of authority in every way, as giving command.
18保罗的劝勉，『不可叫人轻看你，』连于前句权柄之事的劝勉，乃是全章嘱咐提多的结语。这劝勉主要的是关乎他的教训。（1，7～8，15。）健康的教训同那合乎敬虔的健康话语，使他保持庄重，引起人的敬重和尊敬。
18Paul’s exhortation, “Let no one despise you,” is connected with the matter of authority in the preceding sentence. It is the conclusion of all the charges to Titus in this chapter. It mainly concerns his teaching (vv. 1, 7-8, 15). The healthy teaching with the healthy word according to godliness would keep him in gravity and invite the utmost respect